Kashyap Bandhu -
A Social Reformer
by H. N.
Kaul
Koshur Samachar, September 1996
Shri Tara Chand of Gairu (Noorpur
Village), popularly known as Kashyap Bandhu and Bulbul-e-Kashmir, should
have been given the same position among social reformers in Kashmir as
is bestowed to Raja Ram Mohan Roy of Bengal. He is better known as a
political leader rather than a social reformer. His efforts to
revolutionize the thinking of Kashmiri Pandits - change their social
structure and social disabilities, brought about a tremendous change in
the community, the impact of which is visible even today in the dress of
our women folk i.e. 'saree' and in the fast growing education of our
women.
Born in March 1899 to
Thakur Bhat in Gairu (Noorpur village), he got his education up to
primary standard in the local primary school and then in Srinagar upto
entrance examination. After passing his entrance examination, a quest
for job started and after a great struggle he got a job of Shajrakash in
Revenue department. But after some time he left the job and went to
Lahore. These were the days when Arya Samaj, Brahmo Samaj and other such
organisations were advocating social reforms. He came under the
influence of Arya Samaj and joined Vrjanand Ashram in Lahore. He became
a total vegetarian and never touched meat etc. Vishwa Bandhu was the
Principal of the Ashram. Vishwa Bandhu observed the keen interest of
Tara Chand in public service and social reforms and advised him to serve
Kashmir. It was he who named him as Kashyap Bandhu. Kashyap Bandhu
became the editor of Arya Gazette in Lahore. While in Lahore, he saw the
miserable condition of Kashmiri labour who used to migrate during winter
months to earn their livelihood. He organised them and started Kashmiri
Mazdoor Board of which he became the Secretary. He came into contact
with revolutionaries and joined Bhagat Singh's party. He was arrested in
Sanders' case but was released.
Kashyap Bandhu was
always keen to serve Kashmir and while out of the State, he kept himself
abreast of the conditions in the State and particularly about the
conditions of his community - Kashmiri Pandits. It was during these
years i.e. beginning of 1930-31 when the Muslim Conference came into
existence. In 1931 when the leaders of Muslim Conference were in jail, a
procession in connection with the demand for their release was taken out
in the city of Srinagar. It became unruly and on their way the
processionists looted the houses and shops of Kashmiri Pandits. Some of
them were killed. Though the killing and looting stopped in no time, the
scars remained for a long time. It was after this happening that Kashyap
Bandhu returned to Kashmir. He was already familiar with the condition
of the State particularly the Kashmiri Pandits. After his return to
Kashmir - Shri Prem Nath Bazaz, Shri Shiv Narain Fotedar, Shri Jia Lal
Kilam and Bandhuji organised "Yuvak Sabha" with its central
office at Sheetal Nath. It was from this place that Bandhuji started his
political and social reform activities. He realised that to ameliorate
the condition of the community the social evils in the community should
be removed and reforms brought in. During the beginning of the thirties
he started his programme of Social Reforms. The Reforms which were taken
up for implementation were:
1) Widow re-marriage:
In those days widows were not allowed to remarry as the society did not
approve of it. Young widows had to suffer for whole life and depend for
their existence on the in-laws or own parents. Kashyap Bandhu started
the movement, propagated for it alongwith other workers. Most of the
workers who worked with him volunteered and married widows. That was the
example they put forth for the community. In those years many widows got
remarried.
2) Wasteful expenditure
and other customs:
Most of the expenditure incurred during the marriages or other festivals
used to be wasteful. The manner in which feasts were given for days
together on such occasions and food stuffs and other things wasted was
unbearable. To stop all this, Bandhuji and his colleagues started
picketing and used to sit on dharnas wherever such feasts were organised.
He requested the people to limit the number of Baratis and stop wasting
the money and the food stuff. He also advocated limiting the number of
preparations on such occasions and refrain from giving huge dowries.
Those days it had a salutary effect on the community.
3) Girls' Education:
The greatest contribution of Kashyap Bandhu is the spread of education
among the girls. It was during that time that Girls Schools such as
Vasanta School came into existence. We owe it to him that our women folk
have taken to education and are not lagging behind in any field today.
4) Weekly
Congregations:
Weekly gatherings used to be organised at Hari Parbat where the
community people used to gather in large numbers. Yajnas (Havans) were
also performed. This was done to imbibe unity and brotherhood among
Pandit Community.
5) Mochchi Phol:
Kashyap Bandhu started collecting contributions and donations both in
kind and cash to help widows. His volunteers used to visit each and
every house to collect rice and other things just to give solace to the
economically and socially backward persons. He started 'Silai Kendra' to
give training to the needy widows so that they could sustain themselves.
6) From Pheran to Saree:
Today we see our womenfolk in sarees and salwar kameez. During the
period of early thirties, sarees and salwar kurtas were non-existent.
Pheran was the common dress for our women without any under garment
beneath it. This dress was responsible for lethargy and laziness.
Bandhuji requested the women folk to change the dress and start wearing
sarees and that too khadi sarees. There was resistance initially but he
and his volunteers started visiting each and every house and requested
the women to change the dress. His efforts bore results and today saree
and salwar kameez have become the normal dress of our women folk.
To educate the people
on these social reforms, he used the media to a great extent. He
published many of his ideas through articles in the Daily Martand (of
which he was the first editor), "Kesari" and "Desh"
etc.
But alas! today we have
not only forgotten the man but we have betrayed him. He wanted us to
shun dowry system - wasteful expenditure - show off on festivals,
particularly on the occasions of marriages - we have not adhered to his
teachings. Our demand for dowry has grown to awful proportions; the
expenditure on marriages has multiplied, and our marriage festivities
continue for days together. Many things have been added to our menu-
Chicken, which once was unheard of in our community, has become one of
the varieties which is served on the receptions and other occasions. 'Nena
Batta', 'Hyot Dyot', Gharachun etc. have become our culture. Khadi,
which Bandhuji wanted our women folk to use, has given place to Banarasi
and other costly silken sarees. This is how we have betrayed the man who
gave us self confidence and self respect, wanted our emancipation and
development. We can still pay him our respects and shradhanjali by
following his ideas and teachings.
Let us observe his
birthday as the day of Social Reforms every year and organise lectures,
seminars etc. on this occasion.
[ The intensity of the
opposition faced by Bandhu ji will be gauged by this example:
Kashmiri Women:
taaraachand bulbulo trawoo israar
aes na baa traawoy z'ahtih naerwaar
Bandhuji:
pootch, zoojya tai naerwaar
im chhi shikasaek sardaar
mali baerthaey gardan
traawi feran tI lolo
Editor ] |
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